The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Umugqa wesiprofetho engiwuchaza ngokuthi ‘isondo likaJosiya’ uqala ngokuhlubuka kuka-Israyeli wasendulo ngesikhathi benqaba uNkulunkulu njengeNkosi yabo ngo-1097 BC. Amakhosi amathathu okuqala (uSawuli, uDavide noSolomoni) aboniswa njengabusa iminyaka engamashumi amane, kusukela ngo-1097 BC kuze kufike ku-977 BC. Ekufeni kukaSolomoni ukuhlubuka kukaJerobowamu nezizwe eziyishumi zasenyakatho kuqeda umugqa wamakhosi amathathu okuqala, futhi kuqalisa umugqa wamakhosi kokubili embusweni wasenyakatho nasembusweni waseningizimu.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Amakhosi amathathu okuqala ayisibonakaliso samaqiniso amaningi, kodwa elinye lamasondo eqiniso axhumene nawo ngamakhosi amathathu okugcina akwaJuda—uJehoyakimi, uJehoyakini noZedekiya—wona-ke amele uKoresi, uDariyu no-Aritahishashita. UKoresi, uDariyu no-Aritahishashita nabo-ke bamele izimemezelo zabo ezintathu ezisukela ku-516 BC ziye ku-457 BC; zona-ke zimele izingelosi ezintathu zesAmbulo isahluko seshumi nane ezifika ngo-1798, ngo-Ephreli 19, 1844, nango-Okthoba 22, 1844, ngokulandelana kwazo. Umlando wokufika kwezingelosi ezintathu zesAmbulo isahluko seshumi nane uyaphindwa ngokunembile ngokuphelele esikhathini sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, ngaleyo ndlela kukhonjiswe ukuthi umugqa wesiprofetho oqala ngokugcotshwa kukaSawule ukuba abe yinkosi ufinyelela esiphethweni sawo lapho ibandla elinqobayo ligcotshwa emthethweni weSonto osuzofika maduze. Lo mugqa uhlanganisa isondo lenkosi uJosiya, elifinyelela emuva ekuvukeleni kukaJerobowamu kwaseBethele naseDani ngo-977 BC.
Twenty-two
Amashumi amabili nambili
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
UJorobowamu unesibonakaliso senani lamashumi amabili nambili, ngoba wabusa iminyaka engamashumi amabili nambili, ngaleyo ndlela ehlanganisa ubufakazi bakhe emlandweni omelwe amashumi amabili nambili, okuyisibonakaliso sokuhlanganiswa kobuNkulunkulu nobuntu njengoba kuboniswe embonweni kaDaniyeli we-marah ngosuku lwamashumi amabili nambili, kanye nenani elingamakhulu amabili namashumi amabili, okuyilo inani lamashumi amabili nambili eliyisishiyagalolunye salo.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Izinsuku uJerobowamu abusa ngazo zaziyiminyaka engamashumi amabili nambili; walala noyise, kwase kubusa esikhundleni sakhe uNadabi indodana yakhe. 1 AmaKhosi 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Uku-‘ba-Nye,’ okumele inhlanganisela yobunkulunkulu nobuntu, kuwumsebenzi kaKristu owaqala ngomhla ka-22 kuMfumfu, noma enyangeni yeshumi (ikhalenda likaGregori); ishumi liphindwe ngamashumi amabili nambili lilingana namakhulu amabili namashumi amabili. UJerobowamu wamisa ama-altare omgunyathi kokubili eBetheli naseDani, ngakho-ke unguphawu lokukhonza komgunyathi kweSonto maqondana nenhlanganisela yebandla (iBetheli: okusho ibandla) nombuso (uDani: okusho ukwahlulela).”
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Khona uJerobowamu wakha iShekemu entabeni yakwa-Efrayimi, wahlala khona; wase ephuma lapho, wakha iPheniyeli. UJerobowamu wase esethi enhliziyweni yakhe: Manje umbuso uyakubuyela endlini kaDavide; uma laba bantu benyuka bayonikela imihlatshelo endlini kaJehova eJerusalema, inhliziyo yalaba bantu iyakubuyela futhi enkosini yabo, kuRehobowamu inkosi yakwaJuda; bayakungibulala, babuyele kuRehobowamu inkosi yakwaJuda. Ngakho inkosi yathatha icebo, yenza amathole amabili egolide, yathi kubo: Kunzima kakhulu kini ukwenyukela eJerusalema; bhekani onkulunkulu bakho, Israyeli, abakukhuphulayo ezweni laseGibithe. Elinye walimisa eBethele, elinye walibeka eDani. Lokhu kwaba yisono; ngoba abantu bahamba ukuyokhuleka phambi kwelinye, baze bafika eDani. Wakha nendlu yezindawo eziphakemeyo, wenza nabapristi kubantu abaphansi, ababengebona abamadodana kaLevi. UJerobowamu wamisa umkhosi ngenyanga yesishiyagalombili, ngosuku lweshumi nanhlanu lwenyanga, njengomkhosi oseJuda; wanikela phezu kwe-altare. Wenza kanjalo eBethele, ehlatshela amathole ayewenzile; wabeka naseBethele abapristi bezindawo eziphakemeyo azenzile. Ngakho wanikela phezu kwe-altare ayelenzile eBethele ngosuku lweshumi nanhlanu lwenyanga yesishiyagalombili, okuyiyo inyanga ayeyisungule ngenhliziyo yakhe siqu; wamisa umkhosi kubantwana bakwa-Israyeli; wanikela phezu kwe-altare, washisa impepho. 1 AmaKhosi 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Emlandweni oyisisekelo wezizwe eziyishumi zasenyakatho, kwakukhona ukuhlubuka okwase kufanekiswe ngokwenqaba kuka-Israyeli uNkulunkulu njengeNkosi, futhi nangokuhlubuka kuka-Aroni kanye nethole legolide. Ukuhlubuka kuka-Aroni kwakusemlandweni oyisisekelo wakwa-Israyeli wasendulo, kanti okukaJerobowamu kwakusemlandweni oyisisekelo wezizwe eziyishumi zasenyakatho. “Umugqa phezu komugqa” u-Aroni, njengompristi omkhulu, umele ibandla, kanti uJerobowamu, njengenkosi, umele umbuso. Lokho kuhlubuka okubili okuyisisekelo kuwumugqa ohlanganisa ukuhlubuka okuyisisekelo kwabantu bakwa-Israyeli ekufiseni inkosi engumuntu.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Kukhona izikhathi ezintathu zeminyaka engamakhulu amane namashumi ayisishiyagalolunye emlandweni ongcwele omelelwe encwadini kaHezekeli, futhi esinye sasihlotshaniswa namakhosi, esinye nendlu engcwele, kanti esinye nebutho. Lezo zikhathi ezintathu zihambisana nokuhlubuka kuka-Aroni, (indlu engcwele), kukaSawule (ibutho) kanye noJerobowamu (inkosi). Kulezo zimpawu ezintathu zomprofethi, zompristi, nezinkosi, nguSawule inkosi oqashelwa njengoprofethayo, u-Aroni wayengumpristi, kanti uJerobowamu wayeyinkosi.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Kwathi, bonke ababemazi ngaphambili bebona ukuthi, bheka, wayeprofetha phakathi kwabaprofethi, abantu base bethi omunye komunye, Kuyini lokhu okufiké endodaneni kaKishi na? USawule naye uphakathi kwabaprofethi na? Omunye waleyo ndawo waphendula wathi, Kepha uyise wabo ungubani na? Ngalokho kwaba yisaga esithi, USawule naye uphakathi kwabaprofethi na? 1 Samuweli 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Ibandla elinqobayo liqukethe umprofethi oneminyaka engamashumi amathathu, umpristi oneminyaka engamashumi amathathu, nenkosi eneminyaka engamashumi amathathu, okumelwe nguHezekeli owaqala ngonyaka wamashumi amathathu, uJosefa owaqala inkonzo yakhe eneminyaka engamashumi amathathu, nenkosi uDavide eyaqala ukubusa ineminyaka engamashumi amathathu. Ibandla elinqobayo limelwe ezahlukweni eziyisishiyagalombili zokugcina zencwadi kaHezekeli njengethempeli eligcwalisa umhlaba, futhi ibandla elinqobayo linguFiladelfiya, eliyibandla lesishiyagalombili elivela kwayisikhombisa.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Umugqa wesiprofetho kaJosiya owaqala ngo-977 BC uphela emthethweni weSonto osuzofika maduze. Ukuhlanzwa nokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, okwaqala ngoDisemba 31, 2023, kwaqala lapho uMikayeli ehla ukuze avuse ofakazi ababili besAmbulo isahluko seshumi nanye. U-2023 wafika eminyakeni engamashumi amabili nambili emva kukaSepthemba 11, 2001, njengoba nje i-Alien and Sedition Acts ka-1798 ifika eminyakeni engamashumi amabili nambili emva kwe-Declaration of Independence ngo-1776. Ukubusa kukaJerobowamu kweminyaka engamashumi amabili nambili kwaqala ngo-977 BC lapho isiprofetho sikaJosiya sabekwa khona. Ngaleso sikhathi umprofethi ongahlonelanga ka-1 AmaKhosi isahluko seshumi nantathu wabhekana nokuhlubuka kukaJerobowamu, njengoba nje uMose wabhekana nokuhlubuka kuka-Aroni, noSamuweli wabhekana nesixuku esasifisa inkosi. Lezo zingxabano ezamelana nokuhlubuka okuyisisekelo, ezimelwe ngumyalezo womprofethi ongahlonelanga, uMose noSamuweli, zimelela ukukhala okukhulu kwengelosi yesithathu emthethweni weSonto. Yilo myalezo wesixwayiso omenyezelwa yisibhengezo, esimelwe emlandweni kaJerobowamu njengesibikezelo sikaJosiya esihambisana “nesibonakaliso.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Futhi, bhekani, kwafika umuntu kaNkulunkulu ephuma kwaJuda ngezwi likaJehova eBhethele; uJerobowamu wayemi eceleni kwe-altare ukuba ashise impepho. Wamemeza emelene ne-altare ngezwi likaJehova, wathi: O altare, altare, usho kanje uJehova: Bheka, kuyakuzalelwa indlu kaDavide umntwana, ogama lakhe linguJosiya; phezu kwakho uyakunikela abapristi bezindawo eziphakemeyo abashisa impepho phezu kwakho, namathambo abantu ayakushiswa phezu kwakho. Wanika isibonakaliso ngalolo suku, wathi: Lesi yisibonakaliso uJehova asikhulumileyo; bheka, i-altare liyakuqhekeka, nomlotha ophezu kwalo uyakuchitheka. Kwathi lapho inkosi uJerobowamu izwa izwi lalowo muntu kaNkulunkulu, owayememeze emelene ne-altare eBhethele, welula isandla sakhe esuka e-altare, wathi: Mbanjeni. Isandla sakhe ayeselulele kuye soma, kangangokuthi akabange esakwazi ukusibuyisela kuye futhi.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
I-altare layo laqhekeka, nomlotha wachitheka uphuma e-altare, njengophawu indoda kaNkulunkulu eyayinike lona ngezwi likaJehova. Inkosi yase iphendula yathi endodeni kaNkulunkulu: Nxusa manje ubuso bukaJehova uNkulunkulu wakho, ungikhulekele, ukuze isandla sami siphinde sibuyiselwe kimi. Indoda kaNkulunkulu yase inxusa uJehova, isandla senkosi sabuyiselwa kuso futhi, saba njengakuqala. Inkosi yase ithi endodeni kaNkulunkulu: Woza nami ekhaya, uziphumuze, ngizokupha umvuzo. Kodwa indoda kaNkulunkulu yathi enkosini: Noma unganginika ingxenye yendlu yakho, angiyikungena nawe, futhi angiyikudla isinkwa nokuphuza amanzi kule ndawo; ngokuba ngiyale kanjalo ngezwi likaJehova, kuthiwa: Ungadli sinkwa, ungaphuzi manzi, futhi ungabuyi ngendlela efanayo oze ngayo. Ngakho yahamba ngenye indlela, ayibuyanga ngendlela eyafika ngayo eBethele. 1 AmaKhosi 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Ukwenqaba komprofethi ukudla noJerobowamu naphezu kwesithembiso sokuthi “ingxenye yendlu yakho” kuhambisana nesithembiso sikaHerode kuSalome sokumnika ingxenye yombuso wakhe.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Kwathi selufikile usuku oluhle, lapho uHerode ngosuku lokuzalwa kwakhe enza isidlo sezikhulu zakhe, nezinduna zamabutho, nabaphezulu baseGalile; kwathi indodakazi yalowo Herodiya ingena, yasina, yamjabulisa uHerode nalabo ababedla naye, inkosi yathi entombazaneni, Cela kimi noma yini oyithandayo, ngiyakukunika. Yayisifungela, ithi, Noma yini oyakuyicela kimi, ngiyakukunika, kuze kufike engxenyeni yombuso wami. Yaphuma, yathi kunina, Ngizakucelani na? Wasesithi, Inhloko kaJohane uMbhapathizi. Marku 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Isifungo sikaHerode sokupha ingxenye yombuso wakhe senzeka ngosuku lwakhe lokuzalwa. UHerode uwuphawu lweRoma, futhi amakhosi ayishumi eSambulo ishumi nesikhombisa afanekiswa ukwehlukaniswa kweRoma kwaba yizingxenye eziyishumi kuDaniyeli isahluko sesikhombisa, kanye nezinzwane eziyishumi zesahluko sesibili. Usuku lwakhe lokuzalwa luyaphawulwa lapho umbuso wesithupha ushintshwa umbuso wesikhombisa emthethweni weSonto, futhi ngalowo mqondo, luwusuku lokuzalwa lweZizwe Ezihlangene njengombuso wesikhombisa wesiprofetho seBhayibheli. Emthethweni weSonto osuzayo maduzane, amakhosi ayishumi, amelwe yizizwe eziyishumi zasenyakatho zikaJerobowamu, ayavuma ukunikeza isilo umbuso wawo ihora elilodwa eSambulweni “ishumi nesikhombisa”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Ngokuba uNkulunkulu ubekile ezinhliziyweni zabo ukuba benze intando yakhe, bavumelane, banikeze umbuso wabo kuso isilo, kuze kugcwaliseke amazwi kaNkulunkulu. IsAmbulo 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Ngaphambi kokuba sithathe isiprofetho sikaHezekeli sesahluko sesine, sizobona izikhathi eziyishumi nantathu lapho uHezekeli ebonisa khona usuku ngokuqondile. Lezo zimpawu eziyishumi nantathu zihlukaniseka ngokujwayelekile phakathi kwezwe nabantu bakaNkulunkulu. Izwe, elimelwe yiGibhithe, libekwa osukwini oluqondile izikhathi eziyisithupha, kanti iThire kukhulunywa ngayo kanye, futhi kwezinye izikhathi eziyisithupha iJerusalema iyona ndaba. Incwadi iqala ngo-592 BC, okuwunyaka wamashumi amathathu womjikelezo weshumi nesikhombisa weJubili, futhi ivesi lokuqala lesahluko samashumi amane sikaHezekeli likhomba u-Okthoba 22, 573 BC njengokuphela komjikelezo. Umjikelezo weJubili umelela isikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane kusukela ku-9/11 kuze kube ngumthetho weSonto ozayo maduze, wona futhi omelwe ku-fractal yalowo mlando uqobo kusukela ku-Disemba 31, 2023 kuze kube ngumthetho weSonto ozayo maduze. Zombili lezi zikhathi zafanekiswa ngu-Agasti 11, 1840 kuze kube ngu-Okthoba 22, 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Ngomhla ka-11 Agasti 1840 akekho omunye ngaphandle kukaJesu Kristu owehla njengengelosi enamandla yesAmbulo ishumi, eyaletha incwadi encane abantu bakaNkulunkulu okwakufanele bayithathe bayidle. Leyo ngelosi efanayo yaphinda yehla ngo-9/11 ukuphawula ukuqala kwesikhathi sokubekwa uphawu. Leyo ngelosi efanayo yehla ngoDisemba 31, 2023 ukuvusa ofakazi ababili ababebulewe emgwaqweni walelo dolobha elikhulu laseSodoma naseGibhithe, lapho neNkosi futhi yabethelwa khona. Lokho kwehla kwaphawula isikhathi sokuvala sesikhathi sokubekwa uphawu. Ngaphakathi kwenkathi ye-fractal esuka kuDisemba 31, 2023 kuze kube ngumthetho weSonto, uHezekeli umpristi unikwa umbono wethempeli ezulwini. Ngaleso sikhathi wenziwa abe yisimungulu, futhi ukhuluma kuphela lapho uNkulunkulu emyala ukuba enze kanjalo. Leso simo sakhe sihlala kuze kube ngumthetho weSonto osuseduze ukufika, omelwe ukubhujiswa kweJerusalema.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
NjengoJohane, uHezekeli uyayalwa ukuba athathe incwadi eyayisesandleni sengwezi eyehlayo kusAmbulo ishumi, futhi futhi utshelwa ukuba adle incwadi yesililo, yokulila neyomaye.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Kodwa wena, ndodana yomuntu, yizwa lokho engikushoyo kuwe; ungabi ngovukelayo njengaleyo ndlu evukelayo; vula umlomo wakho, udle lokho engikunika khona. Kwathi lapho ngibheka, bheka, kwathunyelwa isandla kimi; futhi, bheka, kwakukhona kuso umqulu wencwadi; wasewendlala phambi kwami; futhi wawulotshiwe ngaphakathi nangaphandle; futhi kwakulotshiwe kuwo izililo, nokukhala, nosizi. Hezekeli 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Umlayezo uvezwa njengomlayezo onezingxenye ezintathu, ngaleyo ndlela ufanekisela umlayezo wezingelosi ezintathu zesAmbulo isahluko seshumi nane. Ngakho-ke, ungumlayezo wokubekwa uphawu wengelosi yesithathu obeka uphawu labo abangaphakathi kweJerusalema abalilayo nabakhalayo ngenxa yesono sebandla nezwe, njengoba kuvezwe esahlukweni sesishiyagalolunye sikaHezekeli nasesahlukweni sesikhombisa sesAmbulo.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Inkazimulo kaNkulunkulu ka-Israyeli yayisikhuphukile isuka ekerubi, lapho yayikhona, yaya embundwini wendlu. Wayesebiza indoda eyayembethe ilineni, eyayinesitsha sikayinki sombhali eceleni kwayo; iNkosi yasisithi kuyo: Dabula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini amadoda abubulayo nabekhalayo ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo. Hezekeli 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Labo abamukela uphawu bayalila ngenxa yezono zebandla nangezono zezwe, futhi ubufakazi bukaHezekeli bulukwe phezu komlando waseJerusalema nowaseGibhithe, okuyizimpawu zebandla nezwe.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Imvubelo yokumesaba uNkulunkulu ayikalahlekelwa ngokuphelele amandla ayo. Ngesikhathi lapho ingozi nokudangala kwebandla kukhulu kakhulu, lelo qembu elincane elimi ekukhanyeni liyobe libubula futhi likhala ngenxa yezinengiso ezenziwa ezweni. Kodwa ikakhulu kakhulu imithandazo yalo iyokhuphukela ngenxa yebandla ngoba amalungu alo enza ngokwendlela yezwe. …
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Umyalo uthi: ‘Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini amadoda ayabubula futhi akhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwawo.’ Laba ababebubula, bekhala babebambe phambili amazwi okuphila; babesola, beluleka, futhi bencenga. Abanye ababedumaza uNkulunkulu baphenduka futhi bathobisa izinhliziyo zabo phambi Kwakhe. Kodwa inkazimulo yeNkosi yayisukile ku-Israyeli; nakuba abaningi babesaqhubeka ngemikhuba yenkolo, amandla Nobukhona bayo kwakungekho.” Testimonies, volume 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Esimongweni sencwadi yeziLilo, ukukhala nokubhonga okufanekisa izingelosi ezintathu zesAmbulo ishumi nane, izililo nokukhala kuyizingelosi zokuqala nezesibili, kanti eyesithathu iyisigijimi somaye, uphawu lomoya wasempumalanga obanjwe wavinjwa yizingelosi ezine ezibambayo zesAmbulo isahluko sesikhombisa.
Egypt
iGibhithe
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Encwadini kaHezekeli, kukhona izinsuku eziyishumi nantathu ezibhekiswe kuzo. Olokuqala kusethi yezinsuku zaseGibhithe lukuHezekeli 29:1, futhi lwalumele u-587 BC.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Ngomnyaka weshumi, ngenyanga yeshumi, ngosuku lweshumi nambili lwenyanga, izwi likaJehova lafika kimi, lathi: Ndodana yomuntu, misa ubuso bakho bumelane noFaro inkosi yaseGibhithe, uprofethe ngaye, nangaseGibhithe lonke; khuluma, uthi: Isho kanje iNkosi uJehova: Bheka, ngimelene nawe, Faro nkosi yaseGibhithe, udrako omkhulu olele phakathi kwemifula yakhe, othe: Umfula wami ungowami, futhi ngizenzele wona. Hezekeli 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
U-587 BC ngumnyaka wokuvinjezelwa, okwaqala unyaka nesigamu ngaphambi kokubhujiswa kweJerusalema. Ngaleso sikhathi uHezekeli umemezela ukuthi uNkulunkulu wayeyoketula iGibhithe, nokuthi lokho kuketulwa kwakuyobonisa abantu bakaNkulunkulu ubuwula babo bokwethemba udrako waseGibhithe. Ekupheleni kwesahluko kwenziwa isimemezelo sokuthi iGibhithe laliyakunikelwa eBhabhiloni, ngaleyo ndlela kukhonjiswe ukuthi amakhosi ayishumi anikela nini umbuso wawo wesikhombisa wesiprofetho seBhayibheli eBhabhiloni lesimanje—umbuso wesishiyagalombili ongowayisikhombisa. Leso siprofetho sagcwaliseka eminyakeni ‘eyishumi nesikhombisa’ kamuva ngo-571 BC, njengoba kubekiwe ekupheleni kwesahluko. Ngakho-ke isahluko 29 siqukethe ukubhekisela kokuqala nokokugcina kokubhalwa kwesikhathi okuhlotshaniswa neGibhithe.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Kwase kusenzeka ngomnyaka wamashumi amabili nesikhombisa, ngenyanga yokuqala, ngosuku lokuqala lwenyanga, izwi likaJehova lafika kimi, lathi: Ndodana yomuntu, uNebhukhadirezari inkosi yaseBhabhiloni wenza ibutho lakhe lakhonza inkonzo enkulu limelene neTire; zonke izinhloko zaba yimpandla, namahlombe onke ahuzuka; nokho akatholanga mvuzo, yena nebutho lakhe, ngenxa yeTire, ngenkonzo ayeyikhonze imelene nalo. Ngakho-ke usho kanje uJehova uNkulunkulu: Bheka, ngiyakunika uNebhukhadirezari inkosi yaseBhabhiloni izwe laseGibithe; uyakuthatha isixuku salo, athathe impango yalo, athathe inyamazane yalo; futhi lokho kuyakuba ngumvuzo webutho lakhe. Ngimnike izwe laseGibithe ngenxa yomsebenzi wakhe awenzayo limelene nalo, ngokuba basebenzele mina, usho kanje uJehova uNkulunkulu. Ngalolo suku ngiyakuhlomisela uphondo lwendlu ka-Israyeli ukuba luhlume, futhi ngiyakukunika ukuvulwa komlomo phakathi kwabo; khona bayakukwazi ukuthi mina nginguJehova. Hezekeli 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Unyaka wamashumi amabili, ngenyanga yokuqala, ngosuku lokuqala lwevesi leshumi nesikhombisa, umele usuku lokugcina ezinsukwini eziyishumi nantathu ezikuHezekeli, futhi uwukuphela kosuku olungena ngemva kuka-Okthoba 22, 573 BC. Umele isikhathi lapho inkosi yasenyakatho kuDaniyeli 11:42 no-43 inikwa iGibhithe, kanye nephuzu lapho amakhosi ayishumi enikela umbuso wawo wesikhombisa embusweni wesishiyagalombili ongowabayisikhombisa. Ugcwaliseka lapho “uphondo lwendlu ka-Israyeli” luqala ukuhluma. Ku-Isaya u-Israyeli uhluma ngosuku lomoya wasempumalanga.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Uyobabangela ukuthi abavela kuJakobe bamile izimpande: u-Israyeli uyakuhluma, uqhakaze, ugcwalise ubuso bezwe ngezithelo. Isaya 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Lapho uHezekeli 29:17 egcwaliseka, kanti nodrako waseGibhithe enikelwa esilwaneni sobupapa emthethweni weSonto ozayo maduze, imvula yakamuva iyakuthululwa phezu kuka-Israyeli ngaphandle kwesilinganiso. Leyo mvula yaqala ngo-9/11 njengokufafaza, njengoba kwakufanekiselwa nguKristu ephefumulela phezu kwabafundi baKhe emva kokuba ehlele emhlabeni ngemva kokwenyukela kuYise kulandela ukuvuka kwaKhe.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Isenzo sikaKristu sokuphefumulela abafundi bakhe uMoya oNgcwele, nokubanika ukuthula kwakhe, sasifana namaconsi ambalwa ngaphambi kwesiphepho semvula eningi esasizakunikwa ngosuku lwePhentekoste.” Spirit of Prophecy, umqulu 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Isiprofetho sikaHezekeli sokuwa kweGibhithe samenyezelwa ngo-587 BC, unyaka wokuvinjezelwa, futhi eminyakeni ‘eyishumi nesikhombisa’ kamuva isiprofetho sagcwaliseka. Sigcwaliseka esikhathini esimelwe inani elithi ‘ishumi nesikhombisa,’ ngaleyo ndlela simele umlando ofihlekile wevesi lamashumi amane likaDaniyeli ishumi nanye. Kumelwe sigcwaliseke ngesikhathi sokubekwa uphawu kwabangu-ikhulu namashumi amane nane ezinkulungwane, okuboniswe esahlukweni sesishiyagalolunye sikaHezekeli. Ngesikhathi sokubekwa uphawu imvula yakamuva ithululwa, kuqala njengokufafazwa ngo-9/11 bese kuba ukuthululwa okuphelele emthethweni weSonto. Sigcwaliseka ngokuka-Isaya “ngosuku lomoya wasempumalanga,” futhi ubuSulumane buyilo moya wasempumalanga, futhi ubuSulumane bungowesithathu “umaye.” Umlayezo uHezekeli okwakumelwe awudle wawungumlayezo ophindwe kathathu, okwakuthi ingxenye yawo yesithathu ibe ngumlayezo womaye.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Imiyalezo kaHezekeli eyishumi nantathu enezinsuku zayo ezibekiwe yavezwa maqondana neJerusalema, iGibhithe neTire. Yonke yayikhuluma ngokuvukela, njengoba kumelwe inani elithi "ishumi nantathu."
We will continue to consider the dating of Ezekiel in the next article.
Sizoqhubeka nokucabangela ukuchazwa kwesikhathi sikaHezekeli esihlokweni esilandelayo.